Fragments of the Lost Writings of Proclus E-Book

Thomas Taylor

• Herausgeber: E-BOOKARAMA
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2023

Beschreibung

First published in 1825, "Fragments of the Lost Writings of Proclus" is a short book of translations of fragments of Proclus by Thomas Taylor, the English Neoplatonist and translator of Aristotle, Plato and Orpheus.

Proclus Lycaeus (412 - 485), surnamed "The Successor" or "diadochos" was a Greek Neoplatonist philosopher, one of the last major Classical philosophers. He set forth one of the most elaborate and fully developed systems of Neoplatonism. He stands near the end of the classical development of philosophy, and was very influential on Western Medieval Philosophy (Greek and Latin) as well as Islamic thought. ( Source: wikipedia.org)

Leseprobe

Table of contents

FRAGMENTS OF THE LOST WRITINGS OF PROCLUS

Preface

On Light

In Defence Of The Timæus Of Plato, Against The Objections Made To It By Aristotle

The Original Of The Following Extracts, From The Same Treatise Of Proclus, Is Only To Be Found In The Commentary Of Simplicius On The Third Book Of Aristotle's Treatise On The Heavens

From The Treatise In Which A Solution Is Given Of Ten Doubts Against Providence

From The Fifth Book Of Proclus On The Timæus Of Plato

Arguments In Proof Of The Eternity Of The World

Argument the First

Argument the Second

Argument the Third

Argument the Fourth

Argument the Fifth

Argument the Sixth

Argument the Seventh

Argument the Eighth

Argument the Ninth

Argument the Tenth

Argument the Eleventh

Argument the Twelfth

Argument the Thirteenth

Argument the Fourteenth

Argument the Fifteenth

Argument the Sixteenth

Argument the Seventeenth

Argument the Eighteenth

Concerning Place

From Olympiodorus, In Aristot. Meteor

From the MS. Commentary of Proclus on the Tenth Book of the Republic of Plato

FRAGMENTS OF THE LOST WRITINGS OF PROCLUS

Thomas Taylor

Preface

To the lovers of the wisdom of the Greeks, any remains of the writings of Proclus will always be invaluable, as he was a man who, for the variety of his powers, the beauty of his diction, the magnificence of his conceptions, and his luminous development of the abstruse dogmas of the ancients, is unrivalled among the disciples of Plato. As, therefore, of all his philosophical works that are extant, I have translated the whole of some, and parts of others, 1 I was also desirous to present the English reader with a translation of the existing Fragments of such of his works as are lost.

Of these Fragments, the largest, which is on the Eternity of the World, and originally consisted of eighteen arguments, wants only the first argument to render it complete; and of this I have endeavoured to collect the substance, from what Philoponus has written against it. There is a Latin translation of the work of Philoponus 2 in which these Arguments are alone to be found—by Joannes Mahotius: Lugdun. 1557. fol.; from which, as the learned reader will perceive, I have frequently been enabled to correct the printed Greek text. The acute Simplicius is of opinion, that this work of Philoponus is replete with garrulity and nugacity, and a considerable portion of his Commentary on Aristotle's Treatise on the Heavens, consists of a confutation of the sophistical reasoning of this smatterer in philosophy. In doing this, likewise, he invokes Hercules to assist him in the purification of such an Augean stable.

It is remarkable, that though the writings of Proclus are entirely neglected, and even unknown to many who are called scholars, in this country, yet they are so much esteemed in France and Germany, that such of his works as were only before extant in manuscript, have been recently published by the very learned Professors Boissonade, Victor Cousin, and Creuzer. 3 The second of these learned men, indeed, conceived so highly of the merits of Proclus, as to say of him, "that, like Homer himself, he obscures, by his own name, the names of all those that preceded him, and has drawn to himself alone the merits and praises of all [the Platonic philosophers]." The eulogy therefore, of Ammonius Hermeas, "that Proclus possessed the power of unfolding the opinions of the ancients, and a scientific judgment of the nature of things, in the highest perfection possible to humanity,"4 will be immediately assented to by every one who is much conversant with the writings of this most extraordinary man. Perhaps, however, the ignorance in this country, of the writings of this Coryphean philosopher, may be very reasonably accounted for, by what Mr. Harris says in the Preface to his Hermes, viz. "’Tis perhaps too much the case with the multitude in every nation, that as they know little beyond themselves and their own affairs, so, out of this narrow sphere of knowledge, they think nothing worth knowing. As we, Britons, by our situation, live divided from the whole world, this, perhaps, will be found to be more remarkably our case. And hence the reason, that our studies are usually satisfied in the works of our own countrymen; that in philosophy, in poetry, in every kind of subject, whether serious or ludicrous, whether sacred or profane, we think perfection with ourselves, and that it is superfluous to search farther."

On Light

This and the five following Fragments are to be found in the Treatise of Philoponus against Proclus, on the Eternity of the World.

If with respect to light, one kind is material, but another immaterial, according to the difference of those illuminating natures, fire and the sun, the light which is immaterial is, in a certain respect, 5 corrupted; but material light, in a certain respect, pervades through material substances: for the whole air appears to be no less illuminated by the sun than by the fire that is procured by us. And when clouds pass under the sun, the light is in one part intercepted, and we do not receive the whole of it. For how can the light which is in the heavens be continuous with that which is in the air? since the latter is corruptible, but the former not. And the one, indeed, is suspended from its proper principle; but the other, if it should so happen, is cut off, and sometimes is not. The corruptible, however, is not continuous with the incorruptible: for two things of this kind are specifically different from each other.

In Defence Of The Timæus Of Plato, Against The Objections Made To It By Aristotle

Aristotle objects to the very name of paradigm, asserting that it is metaphorical; and he is much more hostile to the dogma which introduces ideas, and particularly to that of animal itself, as is evident from what he says in his Metaphysics. And it appears, that this man is not so averse to any of the dogmas of Plato as he is to the hypothesis of ideas; not only in his Logical Treatises calling ideas sonorous trifles, but also in his Ethics contending against the existence of the good itself. In his Physics, likewise, he does not think it proper to refer the generations of things to ideas: for he says this in his Treatise on Generation and Corruption. And this his hostility to the doctrine of ideas 6 is much more apparent in his Metaphysics; because the discussion there is concerning principles: for there he adduces numerous arguments against ideas, in the beginning, middle, and end of that treatise. In his Dialogues, also, he most manifestly exclaims, that he cannot assent to this dogma, though some one may think that he speaks against it for the purpose of contention.

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The maker always existing, that which is generated by him likewise always exists. For either God does not always make; or, he indeed always makes, but the universe is not always generated; 7 for, he always makes, and the universe is always generated. But if God does not always make, he will evidently be [at a certain time] an efficient in capacity, and again an efficient in energy, and he will be an imperfect Demiurgus, and indigent of time. I f, however, he always makes, but the universe is generated at a certain time, an impossibility will take place. For when that which makes is in energy, that which is generated will also be generated in energy. Both, therefore, exist always; the one being generated, and the other producing perpetually.

The world is always fabricated; and as the Demiurgus fabricated always, and still fabricates, so likewise the world is always fabricated, and now rising into existence, was generated, and, having been made, is always generated [or becoming to be]; so that the world is always fabricated. And as the Demiurgus always did fabricate, and still fabricates, so the world was always and is fabricated; and while it is becoming to be, was generated, and having been generated, is always generated.

Proclus assents to what is said by Aristotle concerning the perpetuity of the world; but he says it was not just in him to accuse Plato. For to be generated, does not signify, with Plato, the beginning of existence, but a subsistence in perpetually becoming to be. For the natures which are established above time, and which are eternal, have the whole of their essence and power, and the perfection of their energy, simultaneously present. But every thing which is in time has not its proper life collectively and at once present. For whatever is in time, though it should be extended to an infinite time, has an existence at a certain time. For that portion of being which it possesses exists in a certain time. For time is not [wholly] present at once; but is generated infinitely, and was not produced at a certain period in the past time. The universe, therefore, was thus generated, as not having a subsistence such as that of eternal beings, but as that which is generated, or becoming to be, through the whole of time, and always subsisting at a certain time, according to that part of time which is present. And again, the universe was generated, as not being the cause to itself of its existence, but deriving its subsistence from some other nature, which is the fourth signification of a generated essence; I mean that which has a cause of its generation.

But if Timæus [in Plato] calls the world a God which will be at a certain time (for perhaps this may give disturbance to some), and induce them to ask whether he gives to the world a generation in a part of time? For the once, or at a certain time, must be admitted by us to be a certain part of time. To this we reply, that every thing which is in time, whether in an infinite or in a finite time, will always exist at a certain time. For whatever portion of it may be assumed, this portion is in a certain time. For the whole of time does not subsist at once, but according to a part. If, therefore, any thing is in tine, though it should be extended to an infinite time, it has indeed an existence at a certain time. But it is generated, or becoming to be, to infinity, and is always passing froth an existence at one time 8 to an existence at another. And it was at a certain time, and is at a certain time, and will be at a certain time.9 This existence too, at a certain time, is always different. The world, however, when it exists at a certain time, has a no less [continued] existence. Hence that which has its hypostasis in a part of time, at a certain time is becoming to be, and at a certain time is, and at a certain time will be. But that which exists in every time [or for ever] is indeed at a certain time, but is always generated, or becoming to be; and in perpetually becoming to be, imitates that which always is.

This, therefore, alone ought to be considered, whether it is necessary to denominate a celestial body, and in a similar manner the whole world, a thing of a generated nature. But how is it possible not to assert this from the very arguments which Aristotle himself affords us? For he says that no finite body has an infinite power; and this he demonstrates in the eighth book of his Physics. If, therefore, the world is finite (for this he demonstrates), it is necessary that it should not possess an infinite power. But in the former part of this treatise we have shewn that eternity is infinite power. The world, therefore, has not an eternal subsistence, since it does not possess infinite power. If, however, it has not an eternal hypostasis, (for a thing of this kind participates of eternity, but that which participates of eternity participates of infinite power,) it is necessary that the world should not always be. 10 For to exist always, is, according to Aristotle himself, the peculiarity of eternity, since, as he says, eternity from this derives its appellation. For that which is true of eternal being, is not true of that which is always generated [or becoming to be], viz. the possession of infinite power, through being perpetually generated, but this pertains to the maker of it. Hence, too, it is always generated, acquiring perpetuity of existence through that which, according to essence, is eternally being; but it does not possess perpetuity, so far as pertains to itself. So that the definition of that which is generated may also be adapted to the world. Every thing, therefore, which is generated, is indeed itself essentially entirely destructible; but being bound by true being, it remains in becoming to be, and the whole of it is a generated nature. Hence [though naturally destructible] it is not destroyed, in consequence of the participation of existence which it derives from true being. For, since the universe is finite, but that which is finite has not an infinite power, as Aristotle demonstrates; and as that which moves with an infinite motion moves with an infinite power, it is evident that the immovable cause of infinite motion to the universe, possesses itself an infinite power; so that, if you conceive the universe to be separated from its immovable cause, it will not be moved to infinity, nor will it possess an infinite power, but will have a cessation of its motion. It; however, you again conjoin this cause with the universe, it will be moved to infinity through it. Nor is there any absurdity in separating by conception things which are conjoined, in order that we may perceive what will happen to the one from the other; and, in consequence of perceiving this, may understand what the inferior nature possesses from itself, and what it derives, from its co-arrangement, from that which is superior to it. For, in short, since, in terrestrial natures, we see that they are partly corrupted through imbecility, and are partly preserved through power, much more will perpetuity and immortality11 be inherent in things incorruptible, through infinite power: for every finite power is corrupted.

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For the celestial fire is not caustic, but, as I should say, is vivific, in the same manner as the heat which is naturally inherent in us. And Aristotle himself, in his Treatise on the Generation of Animals, says, that there is a certain illumination from which, being present, every mortal nature lives. All heaven, therefore, consists of a fire of this kind; but the stars have, for the most part, this element, yet they have also the summits of the other elements. 12 Moreover, if we likewise consider, that earth darkens all illuminative natures, and produces shadow, but that the elements which are situated between earth and fire being naturally diaphanous, are the recipients of both darkness and light, and yet are not the causes of either of these to bodies, but that fire alone is the supplier of light, in the same manner as earth is of darkness, and that these are at the greatest distance from each other,—if we consider this, we may understand how the celestial bodies are naturally of a fiery characteristic. For it is evident that they illuminate in the same manner as our sublunary fire. If, however this is common to both, it is manifest that the fire which is here, is allied to the fire of the celestial bodies. It is not proper, therefore, to introduce to the universe a celestial nature, as something foreign to it, but placing there the summits of sublunary natures, we should admit that the elements which are here, derive their generation through an alliance to the nature of the celestial orbs.

The Original Of The Following Extracts, From The Same Treatise Of Proclus, Is Only To Be Found In The Commentary Of Simplicius On The Third Book Of Aristotle's Treatise On The Heavens

In order to understand what is said by Proclus in answer to the objections of Aristotle, it is requisite to relate, from Simplicius, the hypothesis of the Pythagoreans and Plato, respecting the composition of the elements from the five regular bodies. "They supposed two primogenial right-angled triangles, the one isosceles, but the other scalene, having the greater side the double in length of the less, and which they call a semi-triangle, because it is the half of the equilateral triangle, which is bisected by a perpendicular from the vertex to the base. And from the isosceles triangle, which Timæus calls a semi-square, four such having their right angles conjoined in one centre, a square is formed. But the union of six such triangles13 having eight angles, forms a cube, which is the element of earth. The semi-triangle, however, constitutes the pyramid, the octaedron, and the icosaedron, which are distributed to tire, air, and water. And the pyramid, indeed, consists of four equilateral triangles, each of which composes six semi-triangles. But the octaedron consists of eight equilateral triangles, and forty-eight semi-triangles; and the icosaedron is formed from twenty equilateral triangles, but one hundred and twenty semi-triangles. Hence, these three, deriving their composition from, one element, viz. the semi triangle, are naturally adapted, according to the Pythagoreans and Plato, to be changed into each other; but earth, as deriving its composition from another triangle specifically different, can neither be resolved into the other three bodies, nor be composed from them."

IN answer to the objection of Aristotle, that if the elements are generated by a dissolution into planes, it is absurd to suppose that all things are not generated from each other,—Proclus observes, "that we must assert the very contrary. For the phænomena do not accord with those who transmute earth, and move things immovable. For we never see earth changed into other things; but terrestrial natures are changed, so far as they are full of air or water. All earth, however, is unchangeable, because earth alone becomes, as it were, ashes, or a calx. For in metallic operations, the whole of the moisture in metals is consumed, but the ashes remain impassive. Not that earth is entirely impassive to other things; for it is divided by them falling upon it; yet the parts of it remain, until again falling on each other, they from themselves make one body. But if it should be said that earth, on account of its qualities, is changed into other things, being itself cold and dry, earth will be more swiftly changed into fire than into water; though water, indeed, appears to be burnt, but earth, when subsisting by itself, ( i.e. when it is pure earth, and earth alone,) is not burnt." He adds, "And the heaven, indeed, is neither divisible nor imitable; but the earth existing as the most ancient of the bodies within the heaven, is divisible, but not mutable; and the intermediate natures are both divisible and mutable."

Aristotle observes, "that earth is especially an element, and is alone incorruptible, if that which is indissoluble is incorruptible, and an element. For earth alone is incapable of being dissolved into another body." The philosopher Proclus replies to this objection, yielding to what Aristotle says about earth, viz. that it is perfectly incapable of being changed into the other three elements. And he says, "that Plato, on this account, calls it the first and most ancient of the bodies within the heaven, as unchangeable into other things, and that the other elements give completion to the earth, in whose bosom they are seated, viz. water, air, and sublunary fire. But in consequence of being, after a manner, divided by the other elements, it becomes one of them; for division is a passion which exterminates continuity. If, however, it suffers being divided by the other elements, and energises on them, embracing, compressing, and thus causing them to waste away, it is very properly co-divided with those things from which it suffers, and on which it energises according to the same passion in a certain respect. For there is a division of each, though the more attenuated are divided by the more sharp in one way, as in the arts by saws, augers, and gimlets; and the more gross in another way, by trampling and compression."

In the next place, Aristotle says, "But neither in those things which are dissolved, is the omission of triangles reasonable. This, however, takes place in the mutation of the elements into each other, because they consist of triangles unequal in multitude."

The philosopher Proclus here observes, "that in the dissolution of water into air, when fire resolves it, two parts of air are generated, and one part of fire. But when, on the contrary, water is generated from air, three parts of air being resolved, the four triangles which are mingled together from the same cause, viz. from condensation, together with two parts of air, make one part of water." He adds, "But it is not at all wonderful, that they should be moved in a certain form; for it must be granted, that in all mutations there is something without form, to a certain extent; but being vanquished by some form, they pass into the nature of that which vanquishes. For we also acknowledge, that, in the mutation of the elements with which we are conversant, certain half-generated parts frequently remain."

Aristotle adduces, as a fourth absurdity, "that this hypothesis makes the generation of body simply, but not of some particular body. But if body is generated upon body, it was before shewn that there must necessarily be a separate vacuum, which the authors of this hypothesis do not admit. For if body is generated, it is generated from that which is incorporeal. It is necessary, therefore, that there should be some void place the recipient of the generated body. Hence, if they say that body is generated from planes, it will not be generated from body; for a plane has length and breadth alone." To this, however, Proclus replies, "that natural planes are not without depth; for if body distends the whiteness which falls upon it, it will much more distend the planes which contain it. But if the planes have depth, the generation of fire will no longer be from that which is incorporeal; but the more composite will be generated from a more simple body."

In the next place Aristotle observes, "that those who attribute a figure to each of the elements, and by this distinguish the essences of them, necessarily make them to be indivisibles. For a pyramid or a sphere being in a certain respect divided, that which remains will not be a sphere or a pyramid. Hence, either a part of fire is not fire, but there will be something prior to an element, because every body is either an element or from elements; or not every body is divisible." Proclus, in reply to this, "blames him who makes lire to be a pyramid, and who does not abide in the Platonic hypothesis, since Plato says that a pyramid is the figure of fire; but he does not say that it is fire. For fire is a collection of pyramids, any one of which is invisible, on account of its smallness; nor will fire, so long as it is divided into fire, be divided into pyramids. One pyramid, however, is no longer fire, but the element of fire, invisible from its smallness. If, therefore, this pyramid were divided, it would neither be an element, nor composed of elements, since it would not be divided into pyramids or planes. And why is it wonderful that there should be something inordinate in sublunary bodies? For, in the mutation of the elements with which we are conversant, there is something inordinate." Proclus adds, "that certain differences also are produced, which occasion pestilential consequences in the whole genus, and turn the elements into a condition contrary to nature. But what impossibility is there," says he, "that this section of an element being taken, and fashioned into form and figure by atoms, should again become a pyramid, or some other element, in consequence of being assimilated to the natures which comprehend and compress it."